There are ‘thirteen’ references to dates in the book of Ezekiel; six address Jerusalem, six address Egypt and one Tyre. All the references are set within the context of rebellion, which the number ‘thirteen’ symbolizes. The year after Ezekiel’s wife died from a stroke, marking the beginning of the third siege, Ezekiel was commanded to speak against Egypt, identifying that it would be desolate for forty years.

Ana ‘telulas’ rujukan marang tanggal ing kitab Yehezkiel; enem ditujokake marang Yerusalem, enem ditujokake marang Mesir, lan siji marang Tirus. Kabeh rujukan iku katetepake ing sajroning konteks pambrontakan, kang dilambangake déning angka ‘telulas’. Ing taun sawisé garwané Yehezkiel séda merga lara stroke, kang nandhani wiwitané pengepungan kaping telu, Yehezkiel kapréntah supaya ngucap nglawan Mesir, kanthi netepake yèn nagara iku bakal dadi sepi suwéné patang puluh taun.

And I will make the land of Egypt desolate in the midst of the countries that are desolate, and her cities among the cities that are laid waste shall be desolate forty years: and I will scatter the Egyptians among the nations, and will disperse them through the countries. Yet thus saith the Lord God; At the end of forty years will I gather the Egyptians from the people whither they were scattered: And I will bring again the captivity of Egypt, and will cause them to return into the land of Pathros, into the land of their habitation; and they shall be there a base kingdom. Ezekiel 29:12–14.

Lan Ingsun bakal Dakdadèkaké sepi ing tengahing nagara-nagara kang sepi, lan kutha-kuthané ana ing antaraning kutha-kutha kang katumpes bakal dadi sepi patang puluh taun lawasé; lan wong Mesir bakal Dakbuyaraké ana ing antaraning para bangsa, lan bakal Daksebaraké ing sakehing nagara. Nanging mangkéné pangandikané Pangéran Allah: Ing pungkasané patang puluh taun Aku bakal nglumpukaké wong Mesir saka para bangsa panggonan wong-wong mau kasirnakaké; lan Aku bakal mbalèkaké tawanan Mesir, sarta bakal ndadèkaké wong-wong mau bali menyang tanah Pathros, menyang tanah papan panggonané; lan ana ing kono wong-wong mau bakal dadi karajan kang asor. Yehezkiel 29:12–14.

The siege began in 588 BC, and a year later in 587 BC Ezekiel was commanded to speak. In verse ‘seventeen’, 571 BC identifies that Egypt will be given to Babylon for services rendered. Bible chronologists suggest 567 BC unto 527 BC as the forty-year period identified in the verses, and from the initial message of judgment proclaimed in 587 BC until verse seventeen’s pronouncement in 571 BC that the Lord had given Egypt into the hand of Nebuchadnezzar, we find a ‘seventeen-year’ period.

Pengepungan maujud ing taun 588 SM, lan setaun sawisé iku, ing taun 587 SM, Yéhezkièl dipréntah supaya ngandika. Ing ayat pitulas, taun 571 SM negesaké yèn Mesir bakal diparingaké marang Babil kanggo paladosan kang wis katindakaké. Para kronolog Kitab Suci ngusulaké taun 567 SM nganti 527 SM minangka mangsa patang puluh taun kang katandhani ing ayat-ayat mau, lan wiwit saka pawartos paukuman wiwitan kang diproklamasèkaké ing taun 587 SM nganti dhawuhing ayat pitulas ing taun 571 SM yèn Pangéran wus masrahaké Mesir menyang tangané Nebukadnésar, kita nemokaké sawijining mangsa “pitulas taun”.

Nebuchadnezzar’s army fought a long, difficult campaign against Tyre (the siege lasted about 13 years, roughly 586–573 BC). The soldiers worked extremely hard (every head was made bald and every shoulder rubbed bare from carrying loads), yet they received no significant wages or spoil from Tyre itself. Because of this unprofitable labor, God determined to give Egypt to Nebuchadnezzar as compensation (“wages”) for the work his army did against Tyre.

Bala tentarané Nebukadnésar nglakoni sawijining perang dawa lan angel nglawan Tirus (pangepungan iku lumaku watara 13 taun, kira-kira 586–573 SM). Para prajurit padha nyambut gawé banget abot (saben sirah dadi gundhul lan saben pundhak dadi lecet amarga ngangkut beban), nanging padha ora nampa pituwas utawa jarahan sing pinunjul saka Tirus dhéwé. Amarga rekasa sing ora nguntungaké iki, Allah nemtokaké maringaké Mesir marang Nebukadnésar minangka ganti rugi (“pituwas”) tumrap pagawean sing ditindakaké déning tentarané nglawan Tirus.

And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house. Luke 10:7.

Lan tetepana ana ing omah iku, padha mangan lan ngombé samubarang kang diparingaké marang kowé, amarga buruh iku pantes tampa upahé. Aja padha pindhah saka omah siji menyang omah liyané. Lukas 10:7.

Nebuchadnezzar therefore took Tyre first and after the thirteen-year siege he was given Egypt. Before he took Tyre, he took Jerusalem in 586 BC, then he accomplished a siege of thirteen years against Tyre, and thereafter Egypt. Jerusalem was taken in 586 BC, and the siege of Tyre began 586 BC and went unto 573 BC. The number thirteen is associated with the United States.

Mulané, Nebukadnésar luwih dhisik ngrebut Tirus lan sawisé kepungan telulas taun, piyambakipun kaparingan Mesir. Sadurungé ngrebut Tirus, piyambakipun ngrebut Yérusalèm ing taun 586 SM, lajeng nindakaké kepungan telulas taun tumrap Tirus, lan sawisé punika Mesir. Yérusalèm direbut ing taun 586 SM, lan kepungan tumrap Tirus kawiwitan ing taun 586 SM lan tumeka taun 573 SM. Angka telulas kagandhèngaké kaliyan Amérika Sarékat.

Sister White informs us that Jerusalem in the book of Ezekiel represents the Laodicean Seventh-day Adventist church, and Nebuchadnezzar, the king of the north represents the papal power in the latter days. In the historical illustration of chapter twenty-nine, the latter-day robbers of thy people representing papal Rome, conquers three entities in the chapter. First he takes Jerusalem, then Tyre and finally Egypt.

Suster White maringi kita pratélan bilih Yerusalem ing kitab Yéhezkièl nggambaraken pasamuwan Advent Dina Kaping Pitu Laodikia, lan Nebukadnésar, raja saka lor, nggambaraken kakuwatan kapausan ing dina-dina wekasan. Ing ilustrasi sajarah bab kaping rong puluh sanga, para durjana saka bangsamu ing jaman wekasan, ingkang nggambaraken Roma kapausan, nelukaken tigang golongan ing bab punika. Kaping pisan piyambakipun ngrebut Yerusalem, lajeng Tirus, lan pungkasanipun Mesir.

Judgment begins at the house of God and the horn of Protestantism in the United States is first conquered in advance of the Sunday law. The horn of apostate Protestantism in the United States includes the Laodicean Seventh-day Adventist church that represents the “former” covenant people who are passed by as was ancient Israel in the year 34 and the Protestants in 1844. The passing by of those former covenant people of God in 34 and 1844 are both represented in the prophetic history of the twenty-three-hundred-year prophecy of Daniel 8:14. Judgment begins with the house of God and the horn of Protestantism is judged in advance of the horn of Republicanism.

Paukuman diwiwiti saka ing brayaté Allah, lan sungu Protestantisme ing Amérika Sarékat iku kawitan ditaklukaké sadurungé angger-angger Minggu. Sungu Protestantisme murtad ing Amérika Sarékat iku nyakup gréja Advent Dina Kaping Pitu Laodikia, kang makili umaté prajanjian “biyèn,” sing diliwati, kaya déné Israèl kuna ing taun 34 lan para Protestan ing taun 1844. Diluwatiné para umaté Allah saka prajanjian biyèn ing taun 34 lan 1844 iku loro-loroné kaawakili ana ing sajarah kenabian saka ramalan rong èwu telung atus taun ing Daniel 8:14. Paukuman diwiwiti karo brayaté Allah, lan sungu Protestantisme diadili sadurungé sungu Republikanisme.

For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.

Amarga wus tekan wektuné pangadilan kudu diwiwiti ana ing brayaté Allah; lan manawa iku wiwit dhisik marang kita, kepriyé pungkasané wong-wong sing ora manut marang Injilé Allah? 1 Petrus 4:17.

The first mention of the judgment of Egypt is located in the first verse of chapter twenty-nine, and the last date mentioned in connection with Egypt by Ezekiel is in verse ‘seventeen’ of the same chapter. The chapter identifies modern Rome first overcoming the horn of Protestantism and then Tyre, which represents the horn of Republicanism that is overcome at the soon-coming Sunday law. When Tyre (the United States) is conquered by Nebuchadnezzar at the Sunday law, Egypt is also given into his hands. At that point the deadly wound of papacy is healed. Not only is the papacy’s deadly wound then healed, but Ezekiel informs us this happens during the period of the latter rain.

Panyebutan kapisan ngenani paukuman tumrap Mesir kapacak ing ayat kapisan saka pasal kaping rong puluh sanga, lan tanggal pungkasan kang kasebut gegayutan karo Mesir déning Ezekiel kapacak ing ayat “pitulas” saka pasal kang padha. Pasal punika nedahaké yèn Rum modern rumiyin ngalahaké sungu Protestantisme lan sabanjuré Tirus, kang makili sungu Republikanisme, kang bakal dikalahaké nalika angger-angger Minggu kang énggal badhé rawuh. Nalika Tirus (Amérika Sarékat) ditaklukaké déning Nebukadnésar nalika angger-angger Minggu, Mesir ugi dipasrahaké marang tangané. Ing wekdal punika tatu pati kapausan dados waras. Boten namung tatu pati kapausan ing wekdal punika dados waras, nanging Ezekiel mratélakaken dhateng kita bilih punika kalampahan sajroning mangsa udan pungkasan.

In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:21.

Ing dina iku Ingsun bakal nuwuhaké sunguing brayat Israèl, lan Ingsun bakal maringi kowé kabukakaning cangkem ana ing satengahé wong-wong mau; lan wong-wong mau bakal padha sumurup yèn Ingsun iki Pangéran. Yehezkiel 29:21.

Jacob and Israel

Yakub lan Israel

Isaiah identifies that Israel buds out, blossoms and fills the whole earth with fruit. It is rain that brings about the three steps of budding, blossoming and fruit bearing, and according to Isaiah, the latter rain arrives when the “rough wind” is stayed. He further identifies that during the period of budding, blossoming and fruit-bearing the sins of Jacob are to be purged, and the Hebrew word translated as “purged” is atoned for.

Yésaya negesaké yèn Israèl metu tunas, mekar, lan ngebaki saindenging bumi nganggo woh. Udan iku kang ndadèkaké katelu tataran, yaiku metu tunas, mekar, lan ngasilaké woh; lan miturut Yésaya, udan pungkasan rawuh nalika “angin atos” wis ditahan. Luwih saka iku, panjenengané negesaké yèn sajroning mangsa metu tunas, mekar, lan ngasilaké woh mau, dosa-dosané Yakub kudu disucekaké; lan tembung Ibrani kang diterjemahaké dadi “disucekaké” iku tegesé digawekaké panebusan.

In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.

Kanthi ukuran, nalika Panjenengané ngirid metu, Paduka badhé ngrembug karo iku; Panjenengané nahan anginipun kang atos ing dina angin wetan. Mulané, kanthi mangkono kaluputané Yakub bakal kasucekaké; lan iki sakèhé wohé, yaiku nyingkiraké dosané; nalika panjenengané ndadèkaké kabèh watu misbyah kaya watu gamping sing diremuk dadi pecah-pecah, wit-witan keramat lan reca-reca ora bakal tetep ngadeg. Yesaya 27:8, 9.

When the four winds (his rough wind) of strife are restrained, the sealing of the one hundred and forty-four thousand begins, and the wise and wicked of Adventism are ultimately separated, and all of this is accomplished in the “day of the east wind.” The sealing time began with a sprinkling at 9/11 and it ends with a full outpouring at the Sunday law when the earth is then filled with fruit. The sealing time is a progressive purification and purging in agreement with Malachi three. But in the seventeen-year period represented by the beginning and ending dates of Ezekiel twenty-nine, the conquering of the sixth kingdom of Bible prophecy as represented by Jerusalem, a symbol of the horn of Protestantism—the church and Tyre, a symbol of the horn or Republicanism—the state. Just after the end of the thirteen year siege of Tyre the conquering of the seventh kingdom of ten kings represented by Egypt takes place. The three conquering’s of Jerusalem, Tyre and Egypt occurs when “the horn of the house of Israel” buds forth, and is given an opening of the mouth.

Nalika papat angin (angin prahara Panjenengané) saka pasulayan ditahan, panyegelan marang satus patang puluh papat ewu wiwit kalaksanan, lan wong wicaksana lan wong duraka ing Adventisme pungkasane kapisahake; lan kabeh iki kalaksanan ing “dina angin wetan.” Wektu panyegelan iku diwiwiti kanthi sawijining percikan ing 9/11 lan dipungkasi kanthi sawijining pambebaran kebak ing wektu angger-angger Minggu, nalika bumi banjur kapenuhan woh. Wektu panyegelan iku sawijining panyucèn lan panyapuan sing lumaku maju, selaras karo Maleakhi telu. Nanging ing jangka pitulas taun sing diwakili déning tanggal wiwitan lan pungkasan saka Yehezkiel likur sanga, kaleksanan pangrebutan karajan nomer enem saka ramalan Kitab Suci, kaya sing diwakili déning Yerusalem, sawijining pralambang saka sungu Protestanisme—greja, lan Tirus, sawijining pralambang saka sungu utawa Republikisme—negara. Sakcepete sawisé pungkasaning pengepungan Tirus telulas taun, kaleksanan pangrebutan karajan kapitu saka sapuluh ratu, sing diwakili déning Mesir. Telung pangrebutan Yerusalem, Tirus, lan Mesir iku kelakon nalika “sungu kulawarga Israèl” wiwit semi, lan kaparingan pambukaning cangkem.

Both the priest Ezekiel and the priest Zacharias dumbness end at the Sunday law, when the United States and Balaam’s ass both speak. The Lord gives the house of Israel the “opening of the mouth” at the Sunday law. Jacob sins have then been purged and his name is changed to the house of Israel. The message they proclaim is represented by the third witness of prophetic dumbness represented by Daniel, who is then given the message of Daniel chapter eleven, which is also the vision of Habakkuk that then ‘speaks and does not lie.’ Ezekiel, Zacharias and Daniel align with the proclamation of the loud cry of the third angel, as does Jeremiah in chapter fifteen where he is promised to be God’s mouth if he would rebound from the first disappointment.

Kabodhoné nabi Yéhezkiel lan imam Zakharia padha pungkasan ing wektu undhang-undhang Minggu, nalika Amérika Sarékat lan kuldiné Balaam padha ngandika. Ing wektu undhang-undhang Minggu, Pangéran maringi “pambukaning cangkem” marang brayat Israèl. Dosa-dosané Yakub nalika iku wis karesiki, lan jenengé banjur diganti dadi brayat Israèl. Pesen kang padha wartakaké iku kagambar ing seksi katelu saka kabodhonan kenabian kang dilambangaké déning Daniel, sing sawisé iku diparingi pesen saka Daniel bab sèwelas, kang uga dadi wahyuné Habakuk kang banjur “ngandika lan ora goroh.” Yéhezkiel, Zakharia, lan Daniel padha selaras karo pawartaning panguwuh banter saka malaékat katelu, mangkono uga Yeremia ing bab limalas, ing kono dhèwèké dijanjèkaké bakal dadi cangkemé Gusti Allah manawa dhèwèké gelem mbalek saka kuciwane kang kapisan.

Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:18, 19.

Yagéné apa kasangsaranku langgeng, lan tatuningsun ora bisa mari, kang ora gelem diwarasaké? Apa Paduka bakal tumrap aku kaya wong goroh, lan kaya banyu kang nguciwani? Mulané mangkéné pangandikané Pangéran: Manawa kowé mratobat, Aku bakal mbalèkaké kowé manèh, lan kowé bakal ngadeg ana ing ngarsaku; lan manawa kowé misahaké kang aji saka kang nistha, kowé bakal dadi kaya cangkem-Ku; wong-wong mau padha balia marang kowé, nanging kowé aja bali marang wong-wong mau. Yeremia 15:18, 19.

Jesus illustrates the end with the beginning and at 9/11 the sprinkling brought forth buds and the plant of Jacob began to grow, and ultimately when the iniquity of Jacob is purged, the house of Israel will speak. The budding out at 9/11 that was accomplished by the rain is typifying a budding out at the end of the sealing time, when the “horn” of the house of Israel buds out, right where the horns of apostate Protestantism and Republicanism are overcome by Nebuchadnezzar.

Gusti Yésus nggambarake pungkasan kanthi wiwitan, lan ing 9/11 panyipratane njalari metu tetuwuhan enom lan tandurané Yakub wiwit tuwuh; lan pungkasane, nalika pialaning Yakub wus karesiki, brayat Israèl bakal ngandika. Metune tetuwuhan enom ing 9/11 kang kelakon déning udan iku nglambangake metune tetuwuhan enom ing pungkasaning wektu panyegelan, nalika “sungu” brayat Israèl metu tetuwuhan enom, persis ana ing panggonan sungu-sunguné Protestanisme murtad lan Republikanisme dikalahaké déning Nebukadnésar.

At that point the distinction between the false horn of Protestantism is contrasted with the true horn of Protestantism as typified by Aaron’s rod that budded in distinction to the other rods of the tribes of Israel. The two dates in chapter twenty-nine of Ezekiel identify the history of the lifting up of the ensign of the one hundred and forty-four thousand at the soon-coming Sunday law.

Ing wekdal iku, pambédan antarané sungu palsu Protestantisme dibandhingaké karo sungu sejati Protestantisme, kaya kang dilambangaké déning tekené Harun sing metokaké tunas, béda karo teken-teken liyané saka taler-taler Israèl. Loro tanggal ing pasal kaping rong puluh sanga kitab Yézkiel nandhani sajarahing pangunggahan panji-panji wong satus patang puluh papat èwu nalika undhang-undhang Minggu sing enggal bakal rawuh.

The process of the budding, blooming and filling the earth with fruit began at the sprinkling of the latter rain on 9/11, just as the Pentecostal season began with Christ breathing a few drops upon His disciples that led to Pentecost when the full outpouring took place. The budding of 9/11 at the beginning of the purging of Jacob (the supplanter), which is the sealing time typified the budding of the house of Israel (the overcomer) at the Sunday law. The budding at the end is marking a distinction between the former covenant people and the one hundred and forty-four thousand, just as the outpouring of fire on Mount Carmel made a distinction between the prophet Elijah and the prophets of Baal. The distinction is represented by a class who are prophetically ashamed for a counterfeit peace and safety message, and the other class are prophetically joyful, and they will never be ashamed.

Proses metu, mekrok, lan ngebaki bumi kanthi woh wiwit nalika panyiraman udan pungkasan ing 9/11, kaya mangsa Pentakosta diwiwiti nalika Kristus ngembusaké sawatara tetes marang para muridé, kang nuntun marang Pentakosta nalika pambanjuran pinuh kalakon. Metune tunas ing 9/11 ing wiwitaning panyucèkan Yakub (sang panyilap), yaiku mangsa panyegelan, nglambangaké metune tunasing brayat Israel (sang kang menang) ing hukum Minggu. Metune tunas ing pungkasan iku nandhani sawijining bédaning antarané umat prajanjian biyèn lan wong satus patang puluh papat èwu, kaya déné pambanjuran geni ing Gunung Karmèl mratélakaké bédané antarané nabi Élia lan para nabi Baal. Bédané iku diwakili déning sawijiné golongan kang kanthi profètis isin merga pawarta katentreman lan kaslametan kang palsu, lan golongan sijiné kanthi profètis bungah, sarta padha ora bakal tau isin.

The Six Dates of Egypt

Nem Tanggal Mesir

Ezekiel identifies four other dates associated with Egypt, and two of those dates mark the eleventh year, and the other two dates mark the twelve year of the captivity.

Yehezkiel nandhani patang tanggal liyane kang gegandhengan karo Mesir, lan loro saka tanggal-tanggal iku nandhani taun kasawelas, dene loro tanggal liyane nandhani taun kaping rolasing panangkaran.

The Siege of the Eleventh Year

Pengepungan ing Taun Kaping Sèwelas

And it came to pass in the eleventh year, in the first month, in the seventh day of the month, that the word of the Lord came unto me, saying, Son of man, I have broken the arm of Pharaoh king of Egypt; and, lo, it shall not be bound up to be healed, to put a roller to bind it, to make it strong to hold the sword. Ezekiel 30:20, 21.

Ing taun kaping sewelas, ing sasi kapisan, ing dina kapitu sasi iku, tembunge Pangeran Yehuwah rawuh marang aku, mangkene, He anaking manungsa, Aku wus mecah lengené Firaun, rajané Mesir; lan lah, iku ora bakal dibebed supaya waras, ora dipasangi perban kanggo mbebet, supaya dadi kuwat nyekel pedhang. Yehezkiel 30:20, 21.

And it came to pass in the eleventh year, in the third month, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, speak unto Pharaoh king of Egypt, and to his multitude; Whom art thou like in thy greatness? Ezekiel 31:1, 2.

Lan kelakon ing taun kaping sawelas, ing sasi katelu, ing dina kapisaning sasi, pangandikané Pangéran tumeka marang aku, mangkéné: Hé anaké manungsa, kandhanana marang Firaun rajaning Mesir lan marang golongané wong akèh; Kowe iku ing kaluhuranmu padha karo sapa? Yehezkiel 31:1, 2.

In the eleventh year of the captivity, Egypt and Pharaoh’s arms are broken, and Babylon’s arms are strengthened in chapter thirty. In the eleventh year in chapter thirty-one the fall of Egypt and its impact upon the world is identified.

Ing taun kaping sewelas saka pambuwangan, lengen Mesir lan lengené Pringon dipathakaké, lan lengené Babil dikuwataké ana ing bab telung puluh. Ing taun kaping sewelas, ana ing bab telung puluh siji, karuntuhané Mesir lan pangaribawané tumrap jagad katandhakaké.

The Twelfth Year & Jerusalem’s Fall

Taun Kaping Rolas lan Rubuhipun Yérusalèm

The two dates in the twelfth year are located in Ezekiel thirty-two.

Loro tanggal ing taun kaping rolas iku kapacak ana ing Yehezkiel telung puluh loro.

And it came to pass in the twelfth year, in the twelfth month, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, take up a lamentation for Pharaoh king of Egypt, and say unto him, Thou art like a young lion of the nations, and thou art as a whale in the seas: and thou camest forth with thy rivers, and troubledst the waters with thy feet, and fouledst their rivers. Thus saith the Lord God; I will therefore spread out my net over thee with a company of many people; and they shall bring thee up in my net. Ezekiel 32:1–3.

Lan kadaden ing taun kaping rolas, ing sasi kaping rolas, ing dina kapisan ing sasi iku, pangandikaning Pangeran Yehuwah tumeka marang aku, mangkéné: Hé anaké manungsa, unjukna kidung pangadhuh tumrap Sang Pringon, ratu Mesir, lan kandhaa marang dhèwèké, Kowé iku kaya singa enom ana ing antarané para bangsa, lan kowé iku kaya iwak raseksa ana ing segara; kowé metu lumantar kali-kalimu, lan nggolèkké banyu nganggo sikilmu, sarta ngregedi kali-kaliné. Mangkéné pangandikané Pangeran Yehuwah: Mulané Aku bakal mbentangaké jaring-Ku ana ing sadhuwuré kowé kanthi golonganing wong akèh; lan wong-wong mau bakal ngangkat kowé munggah ana ing jaring-Ku. Yehezkiel 32:1–3.

It came to pass also in the twelfth year, in the fifteenth day of the month, that the word of the Lord came unto me, saying, Son of man, wail for the multitude of Egypt, and cast them down, even her, and the daughters of the famous nations, unto the nether parts of the earth, with them that go down into the pit. Ezekiel 32:17, 18.

Mangkono uga kadadéan ing taun kaping rolas, ing dina kaping limalas sasi iku, tembungé Pangéran rawuh marang aku, mangkéné: Hé anak manungsa, nggeroana nangis tumrap wong akèh ing Mesir, lan gulungna mudhun, iya dhèwèké lan para putriné bangsa-bangsa kang misuwur, menyang pérangan bumi kang paling ngisor, bebarengan karo para kang mudhun menyang jugangan. Yehezkiel 32:17, 18.

Pharaoh and His Multitude

Paraun lan Wong Akèh-é

In chapter thirty-one’s pronouncement upon Egypt, the final verses state:

Ing ukuman bab telung puluh siji tumrap Mesir, ayat-ayat pungkasan nyatakake:

I made the nations to shake at the sound of his fall, when I cast him down to hell with them that descend into the pit: and all the trees of Eden, the choice and best of Lebanon, all that drink water, shall be comforted in the nether parts of the earth. They also went down into hell with him unto them that be slain with the sword; and they that were his arm, that dwelt under his shadow in the midst of the heathen. To whom art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth: thou shalt lie in the midst of the uncircumcised with them that be slain by the sword. This is Pharaoh and all his multitude, saith the Lord God. Ezekiel 31:16–18.

Ingsun damel bangsa-bangsa gonjang-ganjing merga swaraning rubuhe, nalika Ingsun nyemplungake dheweke menyang neraka bebarengan karo wong-wong kang padha mudhun menyang jugangan; lan sakehing wit-witaning Eden, kang pinilih lan kang paling becik ing Libanon, kabeh kang ngombe banyu, bakal oleh panglipur ana ing papan-papan paling ngandhap ing bumi. Wong-wong iku uga padha mudhun menyang neraka bebarengan karo dheweke, marani wong-wong kang katumpes déning pedhang; lan wong-wong kang dadi lengené, kang manggon ana ing sangisoring pangayomane ana ing satengahing bangsa-bangsa kapir. Kowe iki ing kamulyan lan ing kaluhuran dadi kaya sapa ana ing antaraning wit-witaning Eden? Nanging kowe bakal digawa mudhun bebarengan karo wit-witaning Eden menyang papan-papan paling ngandhap ing bumi; kowe bakal gumléthak ana ing satengahing wong-wong kang ora tetak bebarengan karo wong-wong kang katumpes déning pedhang. Iki Firaun lan sakèhé rakyaté, mangkono pangandikané Pangéran Yehuwah. Yeheskiel 31:16–18.

In chapter thirty-two’s pronouncement upon Egypt, the final verses repeats and enlarges upon chapter thirty-one and it includes a parallel ending statement.

Ing pocapan pangandika tumrap Mesir ing bab telung puluh loro, ayat-ayat panutup mbalèni lan ngrembaka apa kang ana ing bab telung puluh siji, lan iku ngemu pratelan panutup kang sajajar.

For I have caused my terror in the land of the living: and he shall be laid in the midst of the uncircumcised with them that are slain with the sword, even Pharaoh and all his multitude, saith the Lord God. Ezekiel 32:32.

Amarga Aku wus ndadèkaké ka-Ku ngèri ana ing nagarané wong urip; lan dhèwèké bakal katilar ana ing satengahé wong-wong sing ora tetak, bebarengan karo wong-wong sing dipatèni déning pedhang, yaiku Sang Pringon lan sakehing balané, mangkono pangandikané Pangéran Allah. Ezekiel 32:32.

The Seventeen years of Chapter Twenty-nine

Pitulas Taun ing Bab Rong Puluh Sanga

The dates located in the seventeen-year period represented in chapter twenty-nine identify Nebuchadnezzar conquering Egypt, and a forty-year period of desolation of Egypt. Forty represents a wilderness, typifying the thousand years that the earth is desolate.

Tanggal-tanggal kang dumunung ana ing jangka pitulas taun kang kaandharake ing bab rong puluh sanga nuduhake Nebukadnésar ngalahaké Mesir, lan sawijining mangsa patang puluh taun karusakan lan kasunyané Mesir. Patang puluh nggambaraké ara-ara samun, minangka pralambang tumrap sewu taun nalika bumi dadi sepi lan tanpa pedunung.

I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down at the presence of the Lord, and by his fierce anger. For thus hath the Lord said, The whole land shall be desolate; yet will I not make a full end. Jeremiah 4:23–27.

Aku nyawang bumi, lah, bumi iku tanpa wangun lan suwung; uga langit, lan ing kono ora ana pepadhang. Aku nyawang gunung-gunung, lah, padha gonjang-ganjing, lan sakehing bukit padha obah alon. Aku nyawang, lah, ora ana manungsa, lan sakehing manuk ing awang-awang wis padha mlayu. Aku nyawang, lah, panggonan kang subur wis dadi ara-ara samun, lan sakehing kuthane padha rubuh ana ing ngarsane Pangeran Yehuwah, marga saka bebendune kang nggegirisi. Awit mangkene pangandikane Pangeran Yehuwah: Tanah kabèh bakal dadi suwung; nanging Aku ora bakal numpes nganti entek. Yeremia 4:23–27.

At the end of Ezekiel twenty-nine’s forty years of the desolation of Egypt, the final resurrection of the wicked and their ultimate destruction is set forth.

Ing pungkasaning patang puluh tauning kasunyatan Mesir ing Yéhezkièl selikur sanga, kawungokaké patangine pungkasaning wong duraka sarta karusakané kang pungkasan.

Fear, and the pit, and the snare, are upon thee, O inhabitant of the earth. And it shall come to pass, that he who fleeth from the noise of the fear shall fall into the pit; and he that cometh up out of the midst of the pit shall be taken in the snare: for the windows from on high are open, and the foundations of the earth do shake. The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly. The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall, and not rise again. And it shall come to pass in that day, that the Lord shall punish the host of the high ones that are on high, and the kings of the earth upon the earth. And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited. Isaiah 24:17–22.

Wedi, lan jugangan, lan jebakan, ana ing atasmu, he wong sing manggon ana ing bumi. Lan bakal kelakon, manawa wong kang mlayu saka swaraning wedi bakal tumiba ing jugangan; lan wong kang munggah metu saka ing tengahing jugangan bakal katangkep ing jebakan: amarga jendhela-jendhela saka ing dhuwur kabukak, lan dhasaring bumi gonjang-ganjing. Bumi remuk temenan, bumi bubar babar pisan, bumi kaguncang banget. Bumi bakal oleng mrana-mrene kaya wong mendem, lan bakal katolak kaya gubug; lan panerakane bakal abot nindhihi dheweke; lan bumi bakal ambruk, lan ora bakal tangi maneh. Lan bakal kelakon ing dina iku, manawa Pangeran bakal ngukum wadya para luhur kang ana ing dhuwur, lan para raja ing bumi kang ana ing bumi. Lan wong-wong mau bakal diklumpukake bebarengan, kaya para tahanan diklumpukake ing jugangan, lan bakal dikurung ana ing pakunjaran, lan sawisé pirang-pirang dina wong-wong mau bakal dipirsani. Yesaya 24:17–22.

The message of Ezekiel that is brought together by the six dates associated with Egypt is identifying the earthly dragon powers ultimate destruction, which begins at the soon-coming Sunday law and continues on through to the final destruction of the wicked Egyptians at the end of the millennium.

Pesenipun Yeheskiel ingkang kaiket dados satunggal lumantar enem tanggal ingkang gegayutan kaliyan Mesir punika nedahaken karusakan pungkasan saking kakuwatan naga kadonyan, ingkang wiwitanipun kalampahan nalika angger-angger Minggu ingkang enggal badhé rawuh, lan lajeng tumuli lumampah ngantos dumugi ing karusakan pungkasan tumrap tiyang-tiyang Mesir ingkang duraka ing pungkasaning milenium.

In the prophetic testimony the beast and the false prophet reach their end at the lake of fire, which represents the Second Coming of Christ, but the dragon power’s lake of fire destruction is at the end of the millennium.

Ing paseksen profetik, kéwan lan nabi palsu tekan pungkasané ana ing sendhang geni, kang nggambaraké Rawuhipun Kristus kaping Kalih, nanging karusakan ing sendhang geni tumrap kakuwatan naga iku dumadi ing pungkasaning milénium.

And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh. Revelation 19:20, 21.

Lan kéwan iku dicekel, lan bebarengan karo iku nabi palsu sing nindakaké mukjijat ana ing ngarsané, kang kanthi iku dhèwèké nasaraké wong-wong sing wis nampani tandha kéwan iku, lan wong-wong sing nyembah marang recané. Kaloroné iku banjur dicemplungaké isih urip menyang segara geni kang murub nganggo belerang. Déné wong-wong liyané dipatèni nganggo pedhangé Panjenengané sing lenggah ing sandhuwuré jaran, pedhang kang metu saka cangkemé; lan kabèh manuk padha wareg marga saka dagingé. Wahyu 19:20, 21.

The beast and false prophet end prophetically at the second return of Christ, but the dragon meets his fate one thousand years later at the third return of Christ.

Kéwan lan nabi palsu kanthi profetis tekan pungkasané nalika rawuhé Kristus kang kaping pindho, nanging naga nemoni nasibé sèwu taun sawisé iku nalika rawuhé Kristus kang kaping telu.

And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. Revelation 20:1–3.

Lan aku weruh sawijining malaékat tumurun saka swarga, nggawa kunci jurang tanpa dhasar lan rante gedhé ana ing tangane. Lan dhèwèké nyekel naga iku, ula kuna iku, yaiku Iblis lan Sétan, banjur mbelenggu dhèwèké lawasé sèwu taun, lan mbuwang dhèwèké menyang jurang tanpa dhasar, banjur nutup lan masang segel ing dhèwèké, supaya dhèwèké aja nganti nyasaraké bangsa-bangsa manèh nganti genep sèwu taun iku; lan sawisé kuwi dhèwèké kudu diluwaraké sawatara mangsa. Wahyu 20:1–3.

The Eleventh and Twelfth Years

Taun Kaping Sanga Welas lan Kaping Rolas

The ‘seventeen’ year period set forth in Ezekiel twenty-nine’s two dates began in the tenth year of the captivity and ended in the twenty-seventh year. The messages of chapter thirty and thirty-one were set forth in the eleventh year, and the two dates set forth in chapter thirty-two were given in the twelfth year of the captivity. The seventeen-year period that began the tenth year, roughly at the beginning of the siege of Jerusalem, was followed by the two Egyptian messages of the eleventh year set forth in chapters thirty and thirty-one. Together the two messages of the eleventh year represent a message just prior to the Sunday law. The other two Egyptian messages of the twelfth year occurred at or shortly after the destruction of Jerusalem in 586/585 BC.

Masa pitulas taun sing katetepake déning rong tanggal ing Yézkiel pasal rong puluh sanga diwiwiti ing taun kasapuluhing panawanan lan dipungkasi ing taun kaping rong puluh pitu. Pesen-pesen ing pasal telung puluh lan telung puluh siji katetepake ing taun kaping sewelas, lan rong tanggal sing katetepake ing pasal telung puluh loro kaparingake ing taun kaping rolasing panawanan. Masa pitulas taun sing diwiwiti ing taun kasapuluh, kira-kira ing wiwitaning pangepungané Yérusalèm, banjur kasurung déning loro pesen bab Mesir ing taun kaping sewelas sing katetepake ing pasal telung puluh lan telung puluh siji. Bebarengan, loro pesen ing taun kaping sewelas iku nggambarake sawijining pesen pas sadurungé hukum Minggu. Loro pesen liyané bab Mesir ing taun kaping rolas dumadi ing utawa sawatara wektu sawisé karusakané Yérusalèm ing 586/585 SM.

The message of Christ’s coming is proclaimed as part of the Midnight Cry message that changes to the loud cry message at the Sunday law. Two messages of Egypt are proclaimed before the Sunday law and two messages of Egypt are proclaimed at or just after the Sunday law The doubling of the messages that are given in the same year, during the siege that culminates at the destruction of Jerusalem and the other two messages at the Sunday law, typify the second angel’s message, where there is always a doubling.

Pawartos bab rawuhipun Kristus dipunwartakaken minangka pérangan saking pawartos Pambengoking Wengi Tengah, ingkang malih dados pawartos bengok ingkang sora nalika wonten ukum Minggu. Kalih pawartos bab Mesir dipunwartakaken sadèrèngipun ukum Minggu, lan kalih pawartos bab Mesir dipunwartakaken nalika utawi sakedhap sasampunipun ukum Minggu. Pangeso kaping kalih saking pawartos-pawartos ingkang kaparingaken ing taun ingkang sami, sajroning pangepungan ingkang pungkasanipun ngancik ing karusakanipun Yérusalèm, sarta kalih pawartos sanèsipun nalika ukum Minggu, dados pralambang pawartos malaékat kaping kalih, ing pundi tansah wonten pangeso kaping kalih.

A second message is always followed by the third message.

Pawarta kang kapindho tansah katutaké déning pawarta kang katelu.

“By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.

“Kanthi pena lan swara kita kudu nggemakake piwucal kasebut, nuduhake urutane, lan penerapaning wangsit-wangsit kang nggawa kita marang pekabaran malaekat katelu. Ora bisa ana katelu tanpa kang kapisan lan kapindho. Pekabaran-pekabaran iki kudu kita aturake marang donya lumantar terbitan-terbitan lan wewarah, kanthi nuduhake ing runtuting sajarah kenabian prekara-prekara kang wus kelakon lan prekara-prekara kang bakal kelakon.” Selected Messages, buku 2, 104, 105.

At the third message the door of probation is closed. Probation closes for the United States at the Sunday law and probation closes for the world when Michael stands up. Both closed doors represent a third message that is always proceeded by the second message that is always a twofold message.

Nalika piwulang malaékat katelu dipunwastani, lawanging mangsa sih-rahmat katutup. Mangsa sih-rahmat katutup tumrap Amérika Sarékat nalika hukum Minggu dipunmratelakaké, lan mangsa sih-rahmat katutup tumrap jagad nalika Mikhaèl jumeneng. Kalih lawang katutup punika sami nggambaraken piwulang malaékat katelu, ingkang tansah dipunrumiyini déning piwulang malaékat kapindho, ingkang tansah awujud piwulang rangkep kalih.

The empowerment of the second angel is accomplished when it is joined by the message of the Midnight Cry. The two messages pronounced upon mankind, as represented by Ezekiel’s pronouncements upon Egypt in chapter thirty and thirty-one identify when the message of the Midnight Cry joins the second angel, and the two messages of chapter thirty-two are identifying the empowerment of the third angel in the loud cry.

Panguwasa saka malaékat sing kapindho katindakaké nalika iku digandhengaké déning piweling saka Panyeru ing Tengahing Wengi. Loro piweling kang dipratelakaké marang umat manungsa, kaya sing diwakili déning pangucapé Yéhezkièl marang Mesir ing bab telung puluh lan telung puluh siji, netepaké kapan piweling saka Panyeru ing Tengahing Wengi gabung karo malaékat sing kapindho; lan loro piweling ing bab telung puluh loro iku lagi nandhakaké panguwasané malaékat sing katelu ing panguwuh kang sora.

Ezekiel’s wheels of the complex interplay of human events identifies the last warning for mankind, which is the third angel’s warning, and the third angel is made up of the first and second angel’s warnings. The Midnight Cry before the Sunday law and the loud cry after the Sunday law is represented by Ezekiel’s four dates that fall within the ‘seventeen’ years of chapter twenty-nine’s alpha and omega dates that align with the hidden history of Daniel eleven verse forty, as represented in verses eleven through sixteen of the same chapter.

Roda-rodané Yéhèzkièl bab gegayutaning prastawa manungsa kang ruwet iku nengenaké pepéling pungkasan tumrap umat manungsa, yaiku pepélingé malaékat katelu, lan malaékat katelu iku kawangun saka pepélingé malaékat kapisan lan kapindho. Pambengok Tengah Wengi sadurungé angger-angger dina Minggu lan panguwuh sora sawisé angger-angger dina Minggu kaawakaké déning patang tanggalé Yéhèzkièl kang dumunung ana ing sajroning pitulas taun saka tanggal alfa lan omega ing pasal rong puluh sanga, kang laras karo sajarah kasamaran saka Danièl sewelas ayat patang puluh, kaya dene kaawakaké ana ing ayat sewelas nganti nembelas saka pasal kang padha.

In Daniel chapter ten, Daniel, as with Ezekiel, is made dumb. Daniel’s dumbness is brought about in the middle of three touches; the first and third touches came from the angel Gabriel and the middle touch was the touch of Christ. Daniel, as with Peter between Caesarea-Philippi and the cross, is in the middle. In the middle Peter saw the glorified Christ, as did Daniel in chapter ten. The middle of the three angels is the second message, which is a combination of two messages.

Ing Daniel bab sepuluh, Daniel, kaya dene Ezekiel, digawe bisu. Kabisané Daniel iku dumadi ana ing antarané telung pasemon; pasemon kang kapisan lan kang katelu asalé saka malaékat Gabriel, lan pasemon kang ana ing tengah iku pasemoné Kristus. Daniel, kaya dene Petrus ing antarané Kaisaréa-Filipi lan salib, ana ing tengah. Ing tengah iku Petrus ndeleng Kristus kang kasungsangaké, kaya uga Daniel ing bab sepuluh. Sing ana ing tengah saka telung malaékat iku pesen kapindho, yaiku gabungan saka rong pesen.

5th Day of the 4th Month & 1844

Dina kaping 5 ing Sasi kaping 4 lan 1844

In Ezekiel chapter one, verses one and two Ezekiel is at the fifth day of the fourth month, which aligns with the middle of the seventh month movement in 1844. Ezekiel is midway between April 19th and October 22, 1844, just as was Samuel Snow, the messenger of the Midnight Cry in 1844, when he presented his first clear view of the message in Boston, 93 days after April 19th and 93 days before the door closed on October 22, 1844. Samuel Snow was in Boston on July 21, 1844 midway in the seventh month movement, unaware that he was prophetically standing with Peter at the Mount of Transfiguration, Ezekiel in the thirtieth year of the seventeenth Jubilee cycle and Daniel’s second touch during the looking glass vision of chapter ten. 2026 represents the forty-seventh year of the seventieth Jubilee cycle that concludes in 2028.

Ing Yeheskiel pasal siji, ayat siji lan loro, Yeheskiel dumunung ing dina kalima sasi kaping papat, kang selaras karo pertengahan gerakan sasi kapitu ing taun 1844. Yeheskiel ana ing tengah-tengah antarané 19 April lan 22 Oktober 1844, padha kaya Samuel Snow, utusan Pambengok Tengah Wengi ing taun 1844, nalika piyambakipun ngaturaké pandeleng kapisané kang cetha bab pawartos mau ing Boston, 93 dina sawisé 19 April lan 93 dina sadurungé lawang katutup ing 22 Oktober 1844. Samuel Snow ana ing Boston ing 21 Juli 1844, ing pertengahan gerakan sasi kapitu, tanpa mangertosi bilih piyambakipun sacara kenabian ngadeg bebarengan kaliyan Pétrus ing Gunung Transfigurasi, Yeheskiel ing taun kaping telung puluh saking siklus Yobel kaping pitulas, lan rabaan kaping kalihipun Daniel sajroning wahyu looking glass ing pasal sepuluh. Taun 2026 nggambaraken taun kaping patang puluh pitu saking siklus Yobel kaping pitung puluh, ingkang rampung ing taun 2028.

Tyre

Tirus

Before we return to the dating of Ezekiel’s six references of Jerusalem, we should first identify the one date that was proclaimed against Tyre.

Sadurungé kita bali marang pananggalan saka enem rujukané Yeheskiel bab Yerusalem, kita kudu luwih dhisik nemtokaké siji tanggal kang diproklamakaké nglawan Tirus.

And it came to pass in the eleventh year, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, because that Tyrus hath said against Jerusalem, Aha, she is broken that was the gates of the people: she is turned unto me: I shall be replenished, now she is laid waste: Therefore thus saith the Lord God; Behold, I am against thee, O Tyrus, and will cause many nations to come up against thee, as the sea causeth his waves to come up. And they shall destroy the walls of Tyrus, and break down her towers: I will also scrape her dust from her, and make her like the top of a rock. It shall be a place for the spreading of nets in the midst of the sea: for I have spoken it, saith the Lord God: and it shall become a spoil to the nations. And her daughters which are in the field shall be slain by the sword; and they shall know that I am the Lord. For thus saith the Lord God; Behold, I will bring upon Tyrus Nebuchadrezzar king of Babylon, a king of kings, from the north, with horses, and with chariots, and with horsemen, and companies, and much people.

Lan kalakon ing taun kaping sewelas, ing dina kapisaning sasi, pangandikané Pangéran rawuh marang aku, mangkéné: Hé anaking manungsa, awit Tirus wis ngandika marang Yerusalem, “Aha, wus remuk, kang dadi gapurané bangsa-bangsa; saiki dheweke malih marang aku; aku bakal kapenuhan, saiki déné dheweke wis dadi sepi.” Mulané mangkéné pangandikané Pangéran Allah: Lah, Ingsun nglawan kowé, hé Tirus, lan bakal ndadèkaké akèh bangsa munggah nglawan kowé, kaya segara nggugah ombak-ombaké munggah. Lan wong-wong mau bakal ngrusak témbok-temboké Tirus lan ngrubuhaké menara-menarane; bledugé uga bakal Ingsun keroki saka ing kono, lan Ingsun dadèkaké kaya pucaking watu karang. Kutha iku bakal dadi papan kanggo mbentangaké jala ana ing tengahing segara, awit Ingsun wis ngandika mangkono, mangkéné pangandikané Pangéran Allah; lan kutha iku bakal dadi jarahan kanggo bangsa-bangsa. Lan anak-anaké wadon kang ana ing ara-ara bakal dipatèni déning pedhang; lan wong-wong mau bakal sumurup yèn Ingsun iki Pangéran. Awit mangkéné pangandikané Pangéran Allah: Lah, Ingsun bakal ndhatangaké marang Tirus Nebukadnésar, ratu Babil, ratu para ratu, saka lor, karo jaran, lan karo kréta-kréta perang, lan karo para penunggang jaran, lan pasukan-pasukan, lan rakyat akèh.

He shall slay with the sword thy daughters in the field: and he shall make a fort against thee, and cast a mount against thee, and lift up the buckler against thee. And he shall set engines of war against thy walls, and with his axes he shall break down thy towers. By reason of the abundance of his horses their dust shall cover thee: thy walls shall shake at the noise of the horsemen, and of the wheels, and of the chariots, when he shall enter into thy gates, as men enter into a city wherein is made a breach. With the hoofs of his horses shall he tread down all thy streets: he shall slay thy people by the sword, and thy strong garrisons shall go down to the ground. And they shall make a spoil of thy riches, and make a prey of thy merchandise: and they shall break down thy walls, and destroy thy pleasant houses: and they shall lay thy stones and thy timber and thy dust in the midst of the water. And I will cause the noise of thy songs to cease; and the sound of thy harps shall be no more heard. And I will make thee like the top of a rock: thou shalt be a place to spread nets upon; thou shalt be built no more: for I the Lord have spoken it, saith the Lord God.

Panjenengané bakal nyembelèh para putrimu ing ara-ara; lan bakal yasa bètèng pangepungan nglawan kowé, lan numpuk gundhukan pangepungan nglawan kowé, sarta ngangkat tamèng nglawan kowé. Panjenengané bakal masang piranti-piranti perang nglawan témbokmu, lan kanthi kapaké bakal ngrubuhaké menara-menaramu. Awit saka akehé jarané, bledugé bakal nutupi kowé; témbokmu bakal gonjang-ganjing marga saka swarané para nunggang jaran, lan roda-roda, lan kreta-kreta perang, nalika panjenengané mlebu ing gapuramu, kaya wong lumebu ing sawijining kutha kang wis ana jebolé. Kanthi tapak-tapak jaranné bakal diidak-idak kabèh lurung-lurungmu; umatmu bakal disembelèh nganggo pedhang, lan béntèng-béntèngmu kang kuwat bakal ambruk menyang lemah. Lan wong-wong mau bakal ngrampas kasugihanmu, lan njarah daganganmu; lan bakal ngrubuhaké témbokmu, sarta ngrusak omah-omahmu kang éndah; watu-watumu lan kayumu lan bledugmu bakal dibuwang ana ing tengahing banyu. Lan Ingsun bakal ndadèkaké swaraning tembang-tembangmu mandheg; lan swaraning clempungmu ora bakal keprungu menèh. Lan Ingsun bakal ndadèkaké kowé kaya pucuking parang watu; kowé bakal dadi papan kanggo nggelaraké jala; kowé ora bakal dibangun menèh; awit Ingsun, Pangeran Yehuwah, wus ngandika mangkono, mangkono pangandikané Pangéran Allah.

Thus saith the Lord God to Tyrus; Shall not the isles shake at the sound of thy fall, when the wounded cry, when the slaughter is made in the midst of thee? Then all the princes of the sea shall come down from their thrones, and lay away their robes, and put off their broidered garments: they shall clothe themselves with trembling; they shall sit upon the ground, and shall tremble at every moment, and be astonished at thee. And they shall take up a lamentation for thee, and say to thee, How art thou destroyed, that wast inhabited of seafaring men, the renowned city, which wast strong in the sea, she and her inhabitants, which cause their terror to be on all that haunt it! Now shall the isles tremble in the day of thy fall; yea, the isles that are in the sea shall be troubled at thy departure. For thus saith the Lord God; When I shall make thee a desolate city, like the cities that are not inhabited; when I shall bring up the deep upon thee, and great waters shall cover thee; When I shall bring thee down with them that descend into the pit, with the people of old time, and shall set thee in the low parts of the earth, in places desolate of old, with them that go down to the pit, that thou be not inhabited; and I shall set glory in the land of the living; I will make thee a terror, and thou shalt be no more: though thou be sought for, yet shalt thou never be found again, saith the Lord God. Ezekiel 26:1–21.

Mangkene pangandikané Pangéran Allah marang Tirus: Apa pulo-pulo ora bakal gonjang-ganjing merga swaraning rubuhmu, nalika wong-wong kang tatu padha sesambat, nalika patènan katindakaké ana ing tengahmu? Ing kono kabèh para pangéraning segara bakal mudhun saka dhamparé, lan nyisihaké jubahé, sarta ngudhari sandhangané kang kasulam; padha bakal nyandhang kaunjaran; padha bakal lenggah ing lemah, lan bakal gumeter saben wayah, sarta padha kaéraman merga kowé. Lan padha bakal ngucapaké kidung pangadhuh tumrap kowé, lan bakal muni marang kowé: Dhuh, kepriyé kowé wis numpes, kutha kang dienggoni para pelaut, kutha kang misuwur, kang biyèn rosa ana ing segara, iya dhèwèké lan para penduduké, kang njalari wewelaké tumrap kabèh wong kang manggon ana ing kono! Saiki pulo-pulo bakal gumeter ing dina rubuhmu; ya pulo-pulo kang ana ing segara bakal kegirisan merga sirnamu. Awit mangkene pangandikané Pangéran Allah: Nalika Ingsun ndadèkaké kowé dadi kutha kang suwung, kaya kutha-kutha kang ora dienggoni; nalika Ingsun ndhatangaké samodra jero numpes kowé, lan banyu kang gedhé nutupi kowé; nalika Ingsun nurunké kowé bebarengan karo wong-wong kang mudhun menyang luwangan pati, bebarengan karo bangsa jaman kuna, lan nggonaké kowé ana ing pérangan ngisor bumi, ana ing panggonan-panggonan kang wis suwung wiwit biyèn, bebarengan karo wong-wong kang mudhun menyang luwangan pati, supaya kowé ora dienggoni manèh; lan Ingsun bakal netepaké kamulyan ana ing tanahing wong urip; Ingsun bakal ndadèkaké kowé dadi kawekan, lan kowé bakal ora ana manèh: sanadyan kowé digolèki, nanging kowé ora bakal ketemu manèh ing salawas-lawasé, mangkono pangandikané Pangéran Allah. Yehezkiel 26:1–21.

The message of Tyre was proclaimed the year that Jerusalem was destroyed, and it represents the overthrow of the sixth kingdom of Bible prophecy at the soon-coming Sunday law. At the Sunday law, the United States (Tyre) prophetically rejoices because it has overthrown Jerusalem, which Sister White identifies as the Laodicean Seventh-day Adventist church, which Ezekiel calls the “gates of the people.” Tyre identifies that Jerusalem “was” the gates of the people in the past tense. A “gate” is a church prophetically.

Pesen ngenani Tirus diproklamasèkaké ing taun nalika Yerusalèm dirusak, lan punika nglambangaké rubuhipun karajan kaping enem ing wangsit Kitab Suci nalika angger-angger Minggu ingkang enggal badhé rawuh. Nalika angger-angger Minggu punika katetepaké, Amérika Sarékat (Tirus) kanthi profètis suka cita awit sampun nggulingaké Yerusalèm, ingkang déning Sadérékah White dipunidentifikasi minangka gréja Advent Hari Ketujuh Laodikia, ingkang déning Yézkiel dipunsebat “gapuraning bangsa-bangsa.” Tirus nandhesakaké bilih Yerusalèm “biyèn punika” gapuraning bangsa-bangsa, kanthi wangun wekdal kapengker. “Gapura” punika, kanthi profètis, ngrujuk dhateng satunggaling gréja.

And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Bethel: but the name of that city was called Luz at the first. Genesis 28:17–19.

Lan panjenengané wedi, lan ngandika, Panggonan iki saèstu nggegirisi! Iki ora liya kajaba dalemé Allah, lan iki gapurané swarga. Lan Yakub tangi ésuk-ésuk, banjur njupuk watu kang wus dipasang dadi teturoné, banjur ditegakké dadi tugu, lan diwutahi lenga ing pucaké. Lan panjenengané maringi jeneng panggonan iku Betel; nanging mula jeneng kutha iku Luz. Purwaning Dumadi 28:17–19.

The word “Bethel” means house of God, and Tyre rejoices that is has forced the Laodicean Seventh-day Adventist church to accept the enforcement of the worship of the sun. But in spite of the misguided celebration of those enforcing the worship of the sun, God through Ezekiel states that, “I am against thee, O Tyrus, and will cause many nations to come up against thee, as the sea causeth his waves to come up. And they shall destroy the walls of Tyrus, and break down her towers.”

Tembung “Betel” tegesé griyané Allah, lan Tirus bungah merga wis meksa gréja Advent Dina-Kaping Pitu Laodikia supaya nampani pameksaning pangibadah marang srengéngé. Nanging sanadyan ana kabungahan kang kleru saka para pelaksana pameksaning pangibadah marang srengéngé mau, Allah lumantar Yehezkiel mratélakaké yèn, “Aku nglawan kowé, hé Tirus, lan Aku bakal ndadèkaké akèh bangsa maju nglawan kowé, kaya segara ndadèkaké ombak-ombaké munggah. Lan wong-wong mau bakal ngrusak témbok-temboké Tirus, lan ngrubuhaké menara-menarané.”

The “walls of Tyrus” represent the protection of Tyrus. A “wall” is the symbol of the Ten Commandments.

“tembok-temboké Tirus” nglambangaké pangayomané Tirus. “Tembok” iku pralambangé Sepuluh Préntah.

“The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.” Prophets and Kings, 677.

“Nabi ing kéné nggambarake sawijining umat kang, ing mangsa pamblèsèdan umum saka kayektèn lan kabeneran, lagi ngupaya mulihaké asas-asas kang dadi dhasaré Kratoning Allah. Wong-wong kuwi iku para ndandani rengkahan kang wis kadadèkaké ana ing angger-anggeré Allah—témbok kang Panjenengané pasang ngubengi wong-wong pilihané kanggo pangayomané, lan manut marang pranatan-pranatané bab kaadilan, kayektèn, lan kasucèn iku kang dadi pangreksané kang langgeng.” Prophets and Kings, 677.

God’s law is a wall of protection, but walls in the plural represents the two principles that ‘protected’ and produced the prosperity and success of Tyrus, a symbol of the Republican horn of the United States.

Angger-anggering Allah iku tembok pangreksan, nanging “tembok-tembok” ing wujud jamak nggambarake loro prinsip sing “ngreksa” lan ngasilake kamakmuran sarta kasuksesan Tirus, sawijining pralambang sungu Républikané Amérika Sarékat.

“‘And he had two horns like a lamb.’ The lamblike horns indicate youth, innocence, and gentleness, fitly representing the character of the United States when presented to the prophet as ‘coming up’ in 1798. Among the Christian exiles who first fled to America and sought an asylum from royal oppression and priestly intolerance were many who determined to establish a government upon the broad foundation of civil and religious liberty. Their views found place in the Declaration of Independence, which sets forth the great truth that ‘all men are created equal’ and endowed with the inalienable right to ‘life, liberty, and the pursuit of happiness.’ And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity. The oppressed and downtrodden throughout Christendom have turned to this land with interest and hope. Millions have sought its shores, and the United States has risen to a place among the most powerful nations of the earth. …

“‘Lan iya duwe sungu loro kaya wedhus gèmbèl.’ Sungu-sungu kang kaya wedhus gèmbèl iku nuduhaké yuswa enom, katresnaning ati kang resik, lan kalembutan, kanthi trep nggambaraké watak Amerika Sarékat nalika dipratelakaké marang nabi minangka kang ‘muncul’ ing taun 1798. Ing antarané para pangungsi Kristen kang wiwitan padha mlayu menyang Amérika lan ngupaya papan perlindungan saka panindhesing ratu-raja lan intoleransi para imam, ana akèh kang netepaké tekad kanggo ngadegaké sawijining pamaréntahan ing sandhuwuring dhasar kang jembar, yaiku kamardikan sipil lan agama. Pandhangan-pandhangané nemu papan ana ing Déklarasi Kamardikan, kang negesaké bebener agung manawa ‘kabèh manungsa katitahaké padha drajaté’ lan kaparingan hak kang ora kena dicabut marang ‘urip, kamardikan, lan ngudi kabagyan.’ Lan Konstitusi njamin marang rakyat hak kanggo mréntah awaké dhéwé, kanthi netepaké manawa para wakil kang kapilih lumantar swara rakyat kudu nggawé lan ngleksanakaké undhang-undhang. Kamardikan ing pracaya agama uga diparingaké, saben wong diparengaké nyembah Gusti Allah miturut pituduhing atiné. Republicanisme lan Protestanisme dadi asas-asas dhasar bangsa iku. Asas-asas iki dadi wewadi saka kakuwatan lan karaharjané. Wong-wong kang katindhes lan kaidak-idak ing salumahing jagad Kristen wis nyawang marang nagara iki kanthi kapentingan lan pangarep-arep. Mayuta-yuta wong wis ngupaya tekan ing gisik-gisiké, lan Amerika Sarékat wis munggah marang papan ing antarané bangsa-bangsa kang paling kuwasa ing bumi. …”

“The lamblike horns and dragon voice of the symbol point to a striking contradiction between the professions and the practice of the nation thus represented. The ‘speaking’ of the nation is the action of its legislative and judicial authorities. By such action it will give the lie to those liberal and peaceful principles which it has put forth as the foundation of its policy. The prediction that it will speak ‘as a dragon’ and exercise ‘all the power of the first beast’ plainly foretells a development of the spirit of intolerance and persecution that was manifested by the nations represented by the dragon and the leopardlike beast. And the statement that the beast with two horns ‘causeth the earth and them which dwell therein to worship the first beast’ indicates that the authority of this nation is to be exercised in enforcing some observance which shall be an act of homage to the papacy.

“Sungu kados cempenipun sarta swanten naga saking pralambang punika nedahaken satunggaling pertentangan ingkang cetha sanget antawisipun pangaken-pangaken lan laku nyata bangsa ingkang makaten dipunlambangaken punika. ‘Pangandika’ utawi ‘wicantenipun’ bangsa punika inggih punika tumindak para panguwaos legislatif lan yudisialipun. Lumantar tumindak makaten, bangsa punika badhé mbuktèkakên bilih asas-asas liberal lan tentrem ingkang sampun dipunwedharaken minangka dhasaring kawicaksananipun punika namung goroh kemawon. Pratelan bilih bangsa punika badhé ngandika ‘kados naga’ sarta nindakaken ‘sakehing pangwasa kewan ingkang kapisan’ kanthi cetha medharaken sadèrèngipun bab tuwuhing roh boten sabar lan panganiaya ingkang sampun kawedhar déning bangsa-bangsa ingkang dipunlambangaken déning naga lan déning kewan kados macan tutul. Dene pratelan bilih kewan mawi sungu kalih punika ‘ndadosaken bumi lan para wong ingkang manggèn wonten ing ngriku nyembah kewan ingkang kapisan’ nedahaken bilih panguwasa bangsa punika badhé dipunginakaken kanggé meksa dipuntindakakênipun satunggaling pakurmatan agami tartamtu ingkang badhé dados tumindak sujud pakurmatan dhateng kapausan.”

“Such action would be directly contrary to the principles of this government, to the genius of its free institutions, to the direct and solemn avowals of the Declaration of Independence, and to the Constitution. The founders of the nation wisely sought to guard against the employment of secular power on the part of the church, with its inevitable result—intolerance and persecution. The Constitution provides that ‘Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof,’ and that ‘no religious test shall ever be required as a qualification to any office or public trust under the United States.’ Only in flagrant violation of these safeguards to the nation’s liberty, can any religious observance be enforced by civil authority. But the inconsistency of such action is no greater than is represented in the symbol. It is the beast with lamblike horns—in profession pure, gentle, and harmless—that speaks as a dragon.” The Great Controversy, 441, 442.

“Tindak mangkono bakal cetha-cetha nalisir prinsip-prinsip pamaréntahan iki, marang roh dhasar pranatan-pranatané kang bébas, marang pranyatan langsung lan khidmat saka Declaration of Independence, lan marang Konstitusi. Para pangadeg bangsa kanthi wicaksana ngupaya njaga supaya gréja ora migunakaké kakuwatan sekuler, kanthi akibaté kang mesthi—intoleransi lan panganiaya. Konstitusi netepaké yèn ‘Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof,’ lan yèn ‘no religious test shall ever be required as a qualification to any office or public trust under the United States.’ Mung lumantar pelanggaran kang nyata lan nggegirisi marang pangayoman kabébasan bangsa iki, sawijining tata ibadah agama bisa dipaksakaké déning wewenang sipil. Nanging ora selarasé tumindak kang kaya mangkono ora luwih gedhé tinimbang kang digambarake ana ing pralambang iku. Iku kéwan galak kang sunguné kaya anak wedhus—ing pangaken resik, alus, lan ora mbebayani—nanging gunemané kaya naga.” The Great Controversy, 441, 442.

The foundation of the United States is represented by the Declaration of Independence and the Constitution which represent Protestantism and Republicanism respectively. The “walls” of protection and prosperity are Republicanism and Protestantism, and at the Sunday law the principles of both the Declaration of Independence and the Constitution are overturned, for Nebuchadnezzar “shall set engines of war against thy walls, and with his axes he shall break down thy towers.”

Dhasaring Amérika Sarékat katuduhaké déning Déklarasi Kamardikan lan Konstitusi, kang makili Protestantisme lan Republikanisme miturut urutané. “Témbok-tembok” pangayoman lan kamakmuran iku yaiku Republikanisme lan Protestantisme, lan nalika hukum Minggu diberlakokaké, prinsip-prinsip saka Déklarasi Kamardikan lan Konstitusi loro-loroné dibalèkaké, awit Nebukadnésar “shall set engines of war against thy walls, and with his axes he shall break down thy towers.”

At the Sunday law all the “towers” are broken down, and a tower is a symbol of a church whose foundational philosophy is represented by an effort of man to save himself. Speaking of Nimrod, the great rebel and his tower we are informed in Prophets and Kings, “When the tower had been partially completed, a portion of it was occupied as a dwelling place for the builders; other apartments, splendidly furnished and adorned, were devoted to their idols. The people rejoiced in their success, and praised the gods of silver and gold, and set themselves against the Ruler of heaven and earth.” At the Sunday law Tyrus rejoices that Jerusalem has been overthrown, but national apostasy is followed by national ruin, and the king of the north will then overthrow the walls and towers of the United States.

Nalika angger-angger Minggu kalaksanakake, kabèh “menara” bakal dirubuhaké, lan menara iku pralambang sawijining pasamuwan kang filsafat dhasaré kawewakili déning upaya manungsa kanggo nylametaké awaké dhéwé. Ngandika bab Nimrod, sang pambrontak gedhé lan menarané, kita diparingi pawartos ing Prophets and Kings, “Nalika menara iku wis sapérangan rampung, sapérangan bagéané dienggoni minangka papan padunungan para tukang bangun; kamar-kamar liyané, kang kapenuhan prabot kang endah lan paèsan, dipasrahaké kanggo brahalané. Wong-wong padha bungah marga saka kasilé, lan padha memuji para déwa saka salaka lan emas, sarta nglawan marang Sang Panguwasa langit lan bumi.” Nalika angger-angger Minggu kalaksanakake, Tirus bungah manawa Yérusalèm wis digulingaké, nanging murtad nasional bakal ditututi déning karusakan nasional, lan ratu saka lor banjur bakal ngrubuhaké témbok-tembok lan menara-menaraing Amérika Sarékat.

We will begin to take up the six dates of Jerusalem in Ezekiel in the next article.

Kita bakal miwiti ngrembag nem tanggalé Yérusalèm ing Yéhèzkèl ing artikel sabanjuré.